Visuddhimagga XIV-43

Keci panettha ‘‘tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato’’ti kāraṇaṃ dassenti.

但有人将指出他们的这样的理由：「因为助以火等的德的色等而见故」。

Ñ(XIV,43): But some give as their reason that it is because these [several sensitivities] are [respectively] aided by visible data, etc., as qualities of fire, and so on.

Notes in Chinese translation: 例如光是灯火之德能助眼之见色；声是风的德能助耳之闻声等。

Te vattabbā ‘‘ko panevamāharūpādayo tejādīnaṃ guṇā’ti.

那么，再反问他们说：「谁说那色等是火等之德」？[PTS 445]

Ñ: They should be asked, 'But who has said that visible data, etc., are qualities of fire and so on? [445]

Avinibbhogavuttīsu hi bhūtesu ayaṃ imassa guṇo ayaṃ imassa guṇoti na labbhā vattu’’nti.

于诸大种中实不可能作那样的简别说：「那大种有那样的德，这大种有这样的德」。

Ñ: For it is not possible to say of primary elements, which remain always inseparable, that "This is a quality of this one, that is a quality of that one" '.

Visuddhimagga XIV-42

434. Keci pana ‘‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesampī’’ti vadanti.

然而有人（指大众部）说：眼是火的成分多的诸大种的净（根）。耳、鼻、舌（次第的）是风、地、水的成分多的诸大种的净（根）。身是一切（大种平均）的净（根）。

Ñ(XIV,42): Some, however, say that the eye is sensitivity of primary elements that have fire in excess, and that the ear, nose, and tongue are sensitivity of primary elements that have [respectively] air, earth, and water in excess, and that the body is that of all [four equally].

Apare ‘‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ sotaghānajivhākāyā’’ti vadanti.

其它的人又说：眼是火的成分多的（诸大种的净根），耳、鼻、舌、身（次第的）是虚空、风、水、地的成分多的（大种的净根）。

Ñ: Others say that the eye is sensitivity of those that have fire in excess, and that the ear, nose, tongue, and body are [sensitivity] of those that have [respectively] aperture, air, water, and earth in excess.

Te vattabbā ‘‘suttaṃ āharathā’’ti.

那么，应该反问他们说：「请拿经典来为证」！

Ñ: They should be asked to quote a sutta.

Addhā suttameva na dakkhissanti.

自然他们是找不到那样的经的。

Ñ: They will certainly not find one.

Visuddhimagga XIV-41

Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno.

（五）「身」──以应与所触接触的种净为相，或以欲触因缘的业等起的种净为相。以牵引（身识）于所触中为味。以保持身识为现起。以欲触因缘的业而生的（四大）种为足处。

Ñ(XIV,41): 5. The body's characteristic is sensitivity of primary elements that is ready for the impact of tangible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to touch. Its function is to pick up [an object] among tangible data. It is manifested as the footing of body-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to touch.

Visuddhimagga XIV-40

Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā.

（四）「舌」──以应与味接触的种净为相，或以欲尝因缘的业等起的种净为相。以牵引（舌识）于味中为味。以保持舌识为现起。以欲尝因缘的业而生的（四大）种为足处。

Ñ(XIV,40): 4. The tongue's characteristic is sensitivity of primary elements that is ready for the impact of flavours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to taste. Its function is to pick up [an object] among flavours. It is manifested as the footing of tongue-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to taste.

Visuddhimagga XIV-39

Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.

（三）「鼻」──以应与香接触的种净为相，或以欲嗅因缘的业等起的种净为相。以牵引（鼻识）于香中为味。以保持鼻识为现起。以欲嗅因缘的业而生的（四大）种为足处。

Ñ(XIV,39): 3. The nose's characteristic is sensitivity of primary elements that is ready for the impact of odours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to smell. Its function is to pick up [an object] among odours. It is manifested as the footing of nose-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to smell.

Visuddhimagga XIV-38

Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.

（二）「耳」──以应与声接触的种净为相，或以欲闻因缘的业等起的种净为相。以牵引（耳识）于声中为味。以保持耳识为现起。以欲闻因缘的业而生的（四大）种为足处。

Ñ(XIV,38): 2. The ear's characteristic is sensitivity of primary elements that is ready for the impact of sounds; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to hear. Its function is to pick up [an object] among sounds. It is manifested as the footing of ear-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to hear.

Visuddhimagga XIV-37

433. Tattha rūpābhighātārahatappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.

（1）（释二十四所造色）此中：（一）「眼」──以应与色接触的种净为（特）相，或以欲见因缘的业等起的种净为（特）相。以牵引（眼识）于色中为味（作用）。以保持眼识为现起（现状）。以欲见因缘的业而生的（四大）种为足处（直接因）。

Ñ(XIV,37): 1. Herein, the eye's characteristic is sensitivity of primary elements that is ready for the impact of visible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see. Its function is to pick up [an object] among visible data. It is manifested as the footing of eye-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to see.

Visuddhimagga XIV-36

Upādārūpaṃ catuvīsatividhaṃ – cakkhu, sotaṃ, ghānaṃ, jivhā, kāyo, rūpaṃ, saddo, gandho, raso, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, hadayavatthu, kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāroti.

「所造色」有二十四种：（一）眼、（二）耳、（三）鼻、（四）舌、（五）身、（六）色、（七）声、（八）香、（九）味、（十）女根、（十一）男根、（十二）命根、（十三）心所依处、（十四）身表、（十五）语表、（十六）虚空界、（十七）色轻快性、（十八）色柔软性、（十九）色适业性、（二十）色积集、（二十一）色相续、（二十二）色老性、（二十三）色无常性、（二十四）段食。

Ñ(XIV,36): (b) Derived materiality is of twenty-four kinds as eye, ear, nose, tongue, body, visible datum, sound, odour, flavour, femininity faculty, masculinity faculty, life faculty, heart-basis; bodily intimation, verbal intimation; space element; lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, ageing of matter, impermanence of matter, and physical nutriment.

Visuddhimagga XIV-35

Tattha bhūtarūpaṃ catubbidhaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti.

此中的「大种色」，即地界、水界、火界、风界的四种。

Ñ(XIV,35): Herein (a) primary materiality is of four kinds as the earth element, water element, fire element, and air element.

Tāsaṃ lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttāni.

它们的相、味及现起，已在「四界差别」中说过；

Ñ: Their characteristic, function, and manifestation have been given under the definition of the four elements (Ch. XI, §§87, 93);

Padaṭṭhānato pana tā sabbāpi avasesadhātuttayapadaṭṭhānā.

而说它们的足处（直接因），则它们都以（自己以外的）其余三界为足处。[PTS 444]

Ñ: but as to the proximate cause, each has the other three as its proximate cause. [444]

Visuddhimagga XIV-34

Rūpakkhandhakathā

（一）色蕴

[THE MATERIALITY AGGREGATE]

432. Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ.

此中，有任何寒冷等坏相之法，当知一切总括为「色蕴」。

Ñ(XIV,34): Herein, all kinds of states whatsoever that have the characteristic of 'being molested' (ruppana) by cold, etc., taken all together should be understood as the materiality (rūpa) aggregate.

Tadetaṃ ruppanalakkhaṇena ekavidhampi bhūtopādāyabhedato duvidhaṃ.

虽然此色依坏相说只有一种，但因为（大）种及所造的区别，所以有二种。

Ñ: 1. That is of one kind with the characteristic of 'being molested'.

2. It is also of two kinds when classed as (a) primary entity (bhūta) and (b) derived [by clinging] (upādāya).

Visuddhimagga XIV-33

431. Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti,

慧地之一──五蕴的解释

先说「（一）蕴（二）处（三）界（四）根（五）谛（六）缘起等的种种诸法是慧的地」：

[B. DESCRIPTION OF THE FIVE AGGREGATES]

Ñ(XIV,33): When it was said above 'the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil',

ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti.

这里的「蕴」即五蕴：（一）色蕴，（二）受蕴，（三）想蕴，（四）行蕴，（五）识蕴。

Ñ: the aggregates here are the five aggregates, that is to say, the materiality aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate.

Visuddhimagga XIV-32

Paññābhūmi-mūla-sarīravavatthānaṃ

430. Kathaṃ bhāvetabbāti ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi.

五、当如何修习

这里（一）蕴，（二）处，（三）界，（四）根，（五）谛，（六）缘起等种种法是慧的地。

Ñ(XIV,32): (v) HOW IS IT DEVELOPED? Now the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil of this understanding,

Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ.

（一）戒清净，（二）心清净的二种清净是慧的根。

Ñ: and the [first] two purifications, namely, purification of virtue and purification of consciousness, are its roots,

Diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ.

（一）见清净，（二）度疑清净，（三）道非道智见清净，（四）行道智见清净，（五）智见清净的五种清净是慧的体。

Ñ: while the five purifications, namely, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the trunk.

Tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā.

是故应以学习遍问而熟知于（慧的）地的诸法，而成就（慧的）根的二种清净之后及为完成（慧的）体的五清净而修慧。这是略说（慧的修习）。

Ñ: Consequently, one who is perfecting these should first fortify his knowledge by learning and questioning about those things that are the 'soil' after he has perfected the two purifications that are the 'roots', then he can develop the five purifications that are the 'trunk'. This is in brief.

Ayamettha saṅkhepo.

次当广说。

Ñ: The detail is as follows.

Visuddhimagga XIV-31

Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti.

这里，诸佛与辟支佛是依于宿行及证得而成就无碍解的。

Ñ(XIV,31): Herein, Buddhas and Paccekabuddhas reach the discriminations through prior effort and through achievement.

Sāvakā sabbānipi etāni kāraṇāni.

诸声闻则依此等一切的原因（而得无碍解的）。

Ñ: Disciples do so through all these means.

Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi.

为得无碍解不修特殊的业处修习。

Ñ: And there is no special way of developing a meditation subject in order to attain discriminations.

Sekkhānaṃ pana sekkhaphalavimokkhantikā.

但诸有学在证得有学果的解脱之后，

Ñ: But in trainers the attaining of the discriminations comes about next upon the liberation consisting in trainers' fruition,

Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti.

诸无学在证得无学果的解脱之后而获得无碍解。

Ñ: and in non-trainers it does so next upon the liberation consisting in non-trainers' fruition.

Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantīti imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti.

犹如诸如来的十力（唯证佛果而成就）相似，诸圣者的无碍解唯证圣果而得成就。有关于这样的无碍解，所以说依四无碍解而有四种。

Ñ: For the discriminations come to success in noble ones only through the noble fruition as the ten powers do in Perfect Ones. So these were the discriminations referred to when it was said above 'It is of four kinds ... as the four discriminations' (§8).

Visuddhimagga XIV-30

Tattha pubbayogo vuttanayova.

此中：「宿行」──如前述。

Ñ(XIV,30): Herein, prior effort is the same as that already stated.

Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā.

「博学」──是精通各种学问和工巧（艺术）。

Ñ: Great learning is skill in some science or sphere of craft.

Desabhāsā nāma ekasatavohārakusalatā.

「方言」──即精通一百零一种地方的语言，

Ñ: Dialects means skill in the hundred-and-one tongues,

Visesena pana māgadhike kosallaṃ.

特别是善巧于摩竭陀语。

Ñ: particularly in that of Magadha.

Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ.

「圣教」──至少亦得研究譬喻品的佛语。

Ñ: Scriptures means mastery of the Buddha's word, even if only of the Chapter of Similes.

Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ.

「遍问」──甚至为抉择一偈之义而问。

Ñ: Questioning is questioning about defining the meaning of even a single stanza.

Adhigamo nāma sotāpannatā vā…pe… arahattaṃ vā.

「证得」──是证得须陀洹果……乃至阿罗汉果。

Ñ: Achievement is stream-entry … or Arahantship.

Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso.

「良师」──即亲近多闻智慧的诸师。

Ñ: Waiting on a teacher is living with very learned intelligent teachers.

Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti.

「善友」──即获得那样（多闻智慧）的朋友。[PTS 443]

Ñ: Success in friends is acquisition of friends such as that. [443]

Visuddhimagga XIV-29

Apare āhu –

他人说：

Ñ(XIV,29): Others have said:

‘‘Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo;

Paripucchā adhigamo, garusannissayo tathā;

Mittasampatti cevāti, paṭisambhidapaccayā’’ti.

宿行博学与方言，

圣教遍问与证得，

亲近良师及善友，

是为无碍解之缘。

Ñ: 'A prior effort, and great knowledge,

[Knowledge of] dialects, of scriptures,

And questioning, and then achievement,

And likewise waiting on a teacher,

Success in friends—these are conditions

Productive of discriminations'.

Visuddhimagga XIV-28

Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti.

如是区分为二地的此等（四无碍解），是依于证、教、闻、问及宿行五种行相而得明净的。

Ñ(XIV,28): And though they come into the categories of the two planes thus, they are nevertheless distinguishable in five aspects, that is to say, as achievement, mastery of scriptures, hearing, questioning, and prior effort.

Tattha adhigamo nāma arahattappatti.

这里的「证」──是证得阿罗汉果。

Ñ: Herein, achievement is the reaching of Arahantship.

Pariyatti nāma buddhavacanassa pariyāpuṇanaṃ.

「教」──是研究佛语。

Ñ: Mastery of scriptures is mastery of the Buddha's word.

Savanaṃ nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ.

「闻」──是恭求闻法。

Ñ: Hearing is learning the Dhamma carefully and attentively.

Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā,

「问」──是抉择圣典及义疏中的难句和义句的议论。

Ñ: Questioning is discussion of knotty passages and explanatory passages in the texts, commentaries, and so on.

pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo.

「宿行」──曾于过去诸佛的教内往复勤修，直至随顺种姓附近及为毗钵舍那（观）的修行。

Ñ: Prior effort is devotion to insight in the dispensation of former Buddhas, up to the vicinity of [the stages of] conformity and change-of-lineage by one who has practised [the duty of] going [with the meditation subject on alms round] and coming back [with it].

Visuddhimagga XIV-27

429. Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca.

此等四无碍解分为有学地及无学地二处。

Ñ(XIV,27): And these four kinds of discrimination can be placed in two categories: the plane of the trainer and the plane of the non-trainer.

Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā.

此中上首弟子及（八十）大声闻的（无碍解）是属于无学地的区域；

Ñ: Herein, those of the chief disciples and great disciples come into the category of the non-trainer's plane.

Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ.

如阿难长老，质多居士，昙弥迦优婆塞，优婆离居士，久寿多罗优婆夷等的（无碍解）是属于有学地的区域。

Ñ: Those of the Elder Ānanda, the householder Citta, the layman Dhammika, the householder Upāli, the laywoman Khujjuttarā, etc., come into the category of the trainer's plane.

Visuddhimagga XIV-26

Ñāṇesu ñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho.

「于诸智中的智」──即以一切智为所缘而观察者的以智为所缘的智，或于如上述的（义法词无碍解）三智中依它们的（所缘之）境及作用等的详细方法的智，是「辩无碍解」的意义。

Ñ(XIV,26): Knowledge about kinds of knowledge (§21): when a man is reviewing and makes any of the foregoing kinds of knowledge the object [of his knowledge], then any knowledge in him that has knowledge as its object is discrimination of perspicuity, and so is any knowledge about these aforesaid kinds of knowledge, which is concerned with details of their individual domains, functions, and so on.

Visuddhimagga XIV-25

Tatradhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro. Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā.

那里「于法的词的智」一句中：即在于此义和法中的自性词（自然的文法），不变的用语，在用它来叙说及讲述的时候，听到那所叙所说及所讲的，能于被称为法的词的自性词──摩竭陀语，[PTS 442] 一切有情的根本语──作如是区别「这是自性词，这是非自性词」的智，是「词无碍解」；

Ñ(XIV,25): Knowledge about enunciation of language dealing with meaning and law (§21): there is the language that is individual essence, the usage that has no exceptions, and deals with that meaning and that law. Any knowledge falling within the category concerned with the enunciation of that, with the speaking, with the utterance of that, concerned with the root-speech of all beings, the Magadhan language that is individual essence, in other words, the language of law (dhamma), [any knowledge that] as soon as it hears it spoken, pronounced, uttered, knows, 'This is the individual-essence language; this is not the individual-essence language'—[such knowledge] is discrimination of language. [442]

Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti.

即是说获得词无碍解的人，听到「派素（触），唯达难（受）」等语，知道「这是自性词」；

Ñ: One who has reached the discrimination of language knows, on hearing the words 'phasso, vedanā', etc., that that is the individual-essence language,

Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti.

听到「派沙，唯达那」 等语，知道「这是非自性词」。

Ñ: and on hearing 'phassā, vedano', etc., he knows that that is not the individual-essence language.

Visuddhimagga XIV-24

Ayameva hi attho abhidhamme –

这意义在阿毗达摩中曾以这样的方法显示分别：

Ñ(XIV,24): This same meaning is shown in the Abhidhamma by the following analysis:

‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā.

「于苦的智是义无碍解。

Ñ: (a) 'Knowledge about suffering is the discrimination of meaning.

Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā.

于苦集的智是法无碍解。于苦灭的智是义无碍解。于苦灭道的智是法无碍解。

Ñ: Knowledge about the origin of suffering is the discrimination of law. [Knowledge about the cessation of suffering is the discrimination of meaning. Knowledge about the way leading to the cessation of suffering is the discrimination of law] …

Hetumhi ñāṇaṃ dhammapaṭisambhidā.

于因的智是法无碍解。

Ñ: (b) 'Knowledge about cause is the discrimination of law.

Hetuphale ñāṇaṃ atthapaṭisambhidā.

于因之果的智是义无碍解。

Ñ: Knowledge about the fruit of a cause is the discrimination of meaning …

Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā. Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.

在于彼等已生、已成、已发生、已起、已生起、已现前的诸法中的智是义无碍解。

Ñ: (c) 'Knowledge about whatever things are born, become, brought to birth, produced, completed, made manifest, is the discrimination of meaning.

Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā.

从彼等诸法而此等诸法已生、已成、已发生、已起、已现前，于彼等诸法中的智是法无碍解。

Ñ: Knowledge about the things from which those things were born, became, were brought to birth, produced, completed, made manifest, is the discrimination of law …

Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā.

……于老死的智是义无碍解。

Ñ: (d) 'Knowledge about ageing and death is the discrimination of meaning.

Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā…pe… saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā.

于老死的集的智是法无碍解……乃至于行灭的智是义无碍解。

Ñ: Knowledge about the origin of ageing and death is the discrimination of law. [Knowledge about the cessation of ageing and death is the discrimination of meaning. Knowledge about the way leading to the cessation of ageing and death is the discrimination of law. Knowledge about birth … becoming … clinging … craving … feeling … contact … the sixfold base … mentality-materiality … consciousness … knowledge about formations is the discrimination of meaning. Knowledge about the origin of formations is the discrimination of law.] Knowledge about the cessation of formations is the discrimination of meaning.

Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā.

于行灭之道的智是法无碍解……

Ñ: Knowledge about the way leading to the cessation of formations is the discrimination of law …

Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā.

兹有比丘知法──修多罗，祗夜……乃至毗陀罗──是名法无碍解。

Ñ: (e) 'Here a bhikkhu knows the Dhamma (Law)—the Discourses, Songs, [Expositions, Stanzas, Exclamations, Sayings, Birth Stories, Marvels, and] Answers to Questions—this is called the discrimination of law.

So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Ayaṃ vuccati atthapaṭisambhidā.

对于所说之（法的）义，他知解『这是所说之（法的）义』，是名义无碍解……

Ñ: He knows the meaning of whatever is said thus: "This is the meaning of this that was said; this is the meaning of this that was said"—this is called the discrimination of meaning …

Katame dhammā kusalā?

什么诸法是善？

Ñ: (f) 'What states are profitable?

Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… ime dhammā kusalā.

在欲界善心生起之时……乃至此等诸法是善。

Ñ: On an occasion when profitable consciousness of the sense sphere has arisen [that is accompanied by joy and associated with knowledge, having a visible datum as its object … or a mental datum as its object, or contingent upon whatever it may be, on that occasion there is contact … (for elision see Dhs. §1) … there is non-wavering]—these things are profitable.

Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.

于此等诸法的智是法无碍解。

Ñ: Knowledge about these things is the discrimination of law.

Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito.

于彼等异熟的智是义无碍解」等。

Ñ: Knowledge about their result is the discrimination of meaning' … (Vbh. 293-95).

Notes: the Chinese translation is above '以这样的方法显示分别'.

Visuddhimagga XIV-23

Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ.

「法」──略说与「缘」是同义语；

Ñ(XIV,23): Law (dhamma) is briefly a term for a condition (paccaya).

Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati.

因为缘能处置、能起、或使得达种种效果，故名为法。

Ñ: For since a condition necessitates (dahati) whatever it may be, makes it occur or allows it to happen, it is therefore called 'law' (dhamma).

Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā.

若区别的说，当知任何生果及它的因，圣道，说的善，不善等的五法为法。

Ñ: But in particular the five things, namely, (i) any cause that produces fruit, (ii) the noble path, (iii) what is spoken, (iv) what is profitable, and (v) what is unprofitable, should be understood as law.

Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.

那观察于法者之区别于法的智，为「法无碍解」。

Ñ: When anyone reviews that law, any knowledge of his, falling within the category concerned with law, is the discrimination of law.

Visuddhimagga XIV-22

Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ.

这里的「义」──略说与「因的果」是同义语。

Ñ(XIV,22): Herein, meaning (attha) is briefly a term for the fruit of a cause (hetu).

Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati.

因为因的果是从于因而得到达，故名为义。

Ñ: For in accordance with the cause it is served, arrived at, reached, therefore it is called 'meaning' (or 'purpose').

Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā.

若区别的说，当知任何从缘所生的，[PTS 441] 涅盘，所说之义，异熟，唯作等的五法为义。

Ñ: But in particular the five things, namely, (i) anything conditionally produced, [441] (ii) nibbāna, (iii) the meaning of what is spoken, (iv) (kamma-) result, and (v) functional (consciousness), should be understood as meaning.

Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā.

那观察于义者之区别于义的智，为「义无碍解」。

Ñ: When anyone reviews that meaning, any knowledge of his, falling within the category (pabheda) concerned with meaning, is the discrimination of meaning.

Visuddhimagga XIV-21

Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni.

（2）（四无碍解）在第二的四法中：四无碍解，即于义等来区别的四智。

Ñ(XIV,21): 12. In the second tetrad, the four kinds of knowledge classed as that concerned with meaning, etc., are called the four discriminations.

Vuttañhetaṃ – ‘‘atthe ñāṇaṃ atthapaṭisambhidā.

即如这样说「对于义的智为义无碍解。

Ñ: For this is said: 'Knowledge about meaning is the discrimination of meaning (attha-paṭisambhidā).

Dhamme ñāṇaṃ dhammapaṭisambhidā.

对于法的智为法无碍解。

Ñ: Knowledge about law is the discrimination of law (dhamma-paṭisambhidā).

Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.

对于法的词的智为词无碍解。

Ñ: Knowledge about enunciation of language dealing with meaning and law is the discrimination of language (nirutti-paṭisambhidā).

Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).

对于诸智的智为辩无碍解」。

Ñ: Knowledge about kinds of knowledge is discrimination of perspicuity (paṭibhāna-paṭisambhidā)' (Vbh. 293).

Visuddhimagga XIV-20

428. Catukkesu paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ.

（四）（四法）在四法中：（1）（四谛智）在第一的四法中：缘苦谛而起的智为「苦智」。

Ñ(XIV,20): 11. As regards the tetrads, in the first tetrad, knowledge that occurs contingent upon the truth of suffering is knowledge of suffering;

Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ dukkhasamudaye ñāṇaṃ.

缘苦集而起的智为「苦集智」。

Ñ: knowledge that occurs contingent upon the origin of suffering is knowledge of the origin of suffering;

Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhe ñāṇaṃ.

缘苦灭而起的智为「苦灭智」。

Ñ: knowledge that occurs contingent upon the cessation of suffering is knowledge of the cessation of suffering;

Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇanti

缘苦灭道而起的智为「苦灭道智」。

Ñ: and knowledge that occurs contingent upon the way leading to the cessation of suffering is knowledge of the way leading to the cessation of suffering.

evaṃ catūsu saccesu ñāṇavasena catubbidhā.

如是依于四谛智而有四种。

Ñ: So it is of four kinds as knowledge of the four truths.

Visuddhimagga XIV-19

Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā ajjhattābhinivesā.

（4）（内住慧、外住慧、内外住慧）在第四的三法中：取自己的诸蕴来勤修的观慧，是「内住慧」。

Ñ(XIV,19): 10. In the fourth triad, insight-understanding initiated by apprehending one's own aggregates is interpreting the internal.

Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā bahiddhābhinivesā.

取他人的诸蕴或取与根不相连的外色（物质）来勤修的观慧，是「外住慧」。

Ñ: That initiated by apprehending another's aggregates or external materiality not bound up with the faculties, [that is, inanimate matter], is interpreting the external.

Ubhayaṃ gahetvā āraddhā ajjhattabahiddhābhinivesāti

取（内外）二者来勤修的观慧，是「内外住慧」。

Ñ: That initiated by apprehending both is interpreting the internal and external.

evaṃ ajjhattābhinivesādivasena tividhā.

如是依内住等为三种。

Ñ: So it is of three kinds as interpreting the internal, and so on.

Visuddhimagga XIV-18

Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma.

其次在一切处，于诸法的成因的方便中所即刻而起即座而生的善巧，为「方便善巧」。

Ñ(XIV,18): But in either of these cases any skill in means to cause the production of such and such things, which skill occurs at that moment and is aroused on that occasion, is what is called skill in means,

Yathāha – ‘‘sabbāpi tatrupāyā paññā upāyakosalla’’nti (vibha. 771).

所谓：「一切处的方便慧为方便善巧」。

Ñ: according as it is said: 'And all understanding of means thereto is skill in means' (Vbh. 326).

Evaṃ āyāpāyaupāyakosallavasena tividhā.

如是依入来，离去，方便善巧为三种。

Ñ: So it is of three kinds as skill in improvement, in detriment, and in means.

Visuddhimagga XIV-17

Apāyoti pana avuddhi, sāpi duvidhā atthahānito ca anatthuppattito ca.

其次离去是不增长的意思，那也有两方面：即断其有利的及生起不利的──若其（不如理地）如此作意，则诸不善法将会生起。

Ñ(XIV,17): Non-increase is what is called detriment. That also is twofold as the diminution of good and the arousing of harm.

Tattha kosallaṃ apāyakosallaṃ.

有那样的善巧，是「离去善巧」。

Ñ: Skill in detriment is skill in these,

Yathāha ‘‘tattha katamaṃ apāyakosallaṃ?

即所谓：「这里什么是离去善巧？

Ñ: according as it is said: 'Herein, what is skill in detriment?

Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī’’tiādi (vibha. 771).

于此等诸法作意者，未生的诸善法不生等等」。

Ñ: When a man brings these things to mind, both unarisen profitable things do not arise …' (Vbh. 326), and so on.

Visuddhimagga XIV-16

Tatiyattike āyo nāma vuddhi, sā duvidhā anatthahānito atthuppattito ca.

（3）（入来善巧慧、离去善巧慧、方便善巧慧）在第三的三法中：入来是增长的意思。因为断其不利的及生起有利的，所以有两方面。

Ñ(XIV,16): 9. In the third triad, it is increase that is called improvement. That is twofold as the elimination of harm and the arousing of good.

Tattha kosallaṃ āyakosallaṃ.

有那样的善巧，是「入来善巧」。

Ñ: Skill in improvement is skill in these,

Yathāha –

即所谓：

Ñ: according as it is said:

‘‘Tattha katamaṃ āyakosallaṃ?

「这里，什么是入来善巧？

Ñ: 'Herein, what is skill in improvement?

Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti,

于此等诸法作意者，[PTS 440] 未生的诸不善法令不生，

Ñ: When a man brings these things to mind both unarisen unprofitable things do not arise

uppannā ca akusalā dhammā pahīyanti,

已生的诸不善法令断。

Ñ: and arisen unprofitable things are abandoned in him;

ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti.

或于此等诸法作意者，未生的诸善法令生，

Ñ: or when he brings these things to mind [440] both unarisen profitable things arise

Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti,

已生的诸善法使其增长，广大，增修而达圆满。

Ñ: and arisen profitable things advance to growth, increase, development, and perfection in him.

yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla’’nti (vibha. 771).

在这里面的慧、了知……乃至无痴、择法、正见、是名入来善巧」。

Ñ: Whatever here is understanding, act of understanding … [for words elided see Dhs. §16] … non-delusion, investigation of states, right view, is called skill in improvement' (Vbh. 325-26).

Visuddhimagga XIV-15

Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā parittārammaṇā.

（2）（小所缘慧、大所缘慧、无量所缘慧）在第二的三法中：缘于欲界法而起的慧为「小所缘慧」。

Ñ(XIV,15): 8. In the second triad, the understanding that occurs contingent upon sense-sphere states has a limited object.

Rūpāvacarārūpāvacare ārabbha pavattā mahaggatārammaṇā.

缘于色、无色界法而起的慧为「大所缘慧」。

Ñ: That which occurs contingent upon fine-material-sphere states or immaterial-sphere states has an exalted object.

Sā lokiyavipassanā.

这两种是世间的毗钵舍那（观）。

Ñ: That is mundane insight.

Nibbānaṃ ārabbha pavattā appamāṇārammaṇā.

缘于涅盘而起的慧为「无量所缘慧」。

Ñ: That which occurs contingent upon nibbāna has a measureless object.

Sā lokuttaravipassanāti

这是出世间的毗钵舍那。

Ñ: That is supramundane insight.

evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā.

如是依小、大、无量所缘为三种。

Ñ: So it is of three kinds as having a limited, an exalted, or a measureless object.

Visuddhimagga XIV-14

427. Tikesu paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā.

（三）（三法）于三法中：（1）（思、闻、修所成慧）在第一的三法，不闻他教而获得的慧──因为是由于自己的思惟而成，所以是「思所成（慧）」。

Ñ(XIV,14): 7. As regards the triads, understanding acquired without hearing from another is that consisting in what is reasoned because it is produced by one's own reasoning.

Parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā.

闻他教而获得的慧──因为由闻而成，所以是「闻所成（慧）」。

Ñ: Understanding acquired by hearing from another is that consisting in what is heard, because it is produced by hearing.

Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā.

无论依那一种修习而成及证安止的慧，是「修所成（慧）」。

Ñ: Understanding that has reached absorption, having been somehow produced by (meditative) development, is that consisting in development.

Vuttañhetaṃ –

‘‘Tattha katamā cintāmayā paññā?

即如这样说：「此中：什么是思所成慧，

Ñ: And this is said: 'Herein, what is understanding consisting in what is reasoned?

Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).

即于从事瑜伽的事业之时，或于从事瑜伽的工巧（技术）之时，或于从事瑜伽的学术之时的业自性慧或谛随顺慧──如色是无常，受……想……行……识是无常等这样的随顺的忍、见、意欲、觉慧、见解、法虑忍（都是慧的别名）──不闻他教而获得，故名为思所成慧。……乃至闻他教而获得，故名为闻所成慧。入定者的一切慧都是修所成慧」。

Ñ: In the spheres of work invented by ingenuity, or in the spheres of craft invented by ingenuity, or in the sorts of science invented by ingenuity, any preference, view, choice, opinion, judgment, liking for pondering over things, that concerns ownership of deeds (kamma) or is in conformity with truth or is of such kind as to conform with (the axioms) "Materiality is impermanent" or "Feeling … perception … formations … consciousness is impermanent" that one acquires without hearing it from another—that is called understanding consisting in what is reasoned. '(In the spheres ... ) that one acquires by hearing it from another—that is called understanding consisting in What is learnt (heard). 'And all understanding in anyone who has attained (an attainment) is understanding consisting in development' (Vbh. 324-25).

Evaṃ cintāsutabhāvanāmayavasena tividhā.

Ñ: So it is of three kinds as consisting in what is thought out, in what is heard, and in development.

Chew: Here, the Chinese translation has been omitted.

Visuddhimagga XIV-13

Pañcamaduke paṭhamamaggapaññā dassanabhūmi.

（5）（见地慧、修地慧）在第五的二法中，第一（须陀洹）道的慧为「见地慧」。

Ñ(XIV,13): 6. In the fifth dyad, understanding belonging to the first path is the plane of seeing.

Avasesamaggattayapaññā bhāvanābhūmīti

其它的（斯陀含、阿那含、阿罗汉）三道的慧为「修地慧」。

Ñ: Understanding belonging to the remaining three paths is the plane of development (see Ch. XXII, §127).

evaṃ dassanabhāvanābhūmivasena duvidhā.

如是依见修之地为二种。

Ñ: So it is of two kinds as the planes of seeing and of development.

Visuddhimagga XIV-12

Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā somanassasahagatā.

（4）（喜俱慧、舍俱慧）在第四的二法中，于欲界的二善心及于五种禅中前四禅的十六道心中的慧为「喜俱」。

Ñ(XIV,12): 5. In the fourth dyad, understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to sixteen of the kinds of path consciousness with four of the jhānas in the fivefold method, is accompanied by joy.

Notes in Chinese translation: 欲界二善心，即本品说明识蕴处（底本四五二页）所指的欲界八善心中的1.喜俱智相应无行，2.喜俱智相应有行的二心。 「四禅的」（catukkajjhānikesu）底本catutthajjhānikesu误。十六心，于每一禅有须陀洹道乃至阿罗汉道的四心，五禅中的前四禅共有十六心。

Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā upekkhāsahagatāti

于欲界的二善心 及于第五禅的四道心中的慧为「舍俱」。

Ñ: Understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to (the remaining) four kinds of path consciousness with the fifth jhāna is accompanied by equanimity.

Notes in Chinese translation: 欲界的二善心，即欲界八善心中的5.舍俱智相应无行，6.舍俱智相应有行的二心。

evaṃ somanassupekkhāsahagatavasena duvidhā.

如是依喜俱舍俱为二种。

Ñ: So it is of two kinds as accompanied by joy or by equanimity.

Visuddhimagga XIV-11

Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ nāmavavatthāpanapaññā.

（3）（名差别慧、色差别慧）在第三的二法中，欲修毗钵舍那（观）的人，依于四种非色蕴差别的慧为「名差别慧」。[PTS 43]

Ñ(XIV,11): 4. In the third dyad, when a man wants to begin insight, his understanding of the defining of the four immaterial aggregates is understanding as defining of mentality, [439]

Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ rūpavavatthāpanapaññāti

依于色蕴的差别的慧为「色差别慧」。

Ñ: and his understanding of the defining of the material aggregate is understanding as defining of materiality.

evaṃ nāmarūpavavatthāpanavasena duvidhā.

如是依于名与色的差别的慧为二种。

Ñ: So it is of two kinds as the defining of mentality and of materiality.

Visuddhimagga XIV-10

Dutiyaduke āsavānaṃ ārammaṇabhūtā sāsavā.

（2）（有漏慧、无漏慧）在第二的二法中，以有诸漏为所缘的慧为「有漏慧」，

Ñ(XIV,10): 3. In the second dyad, that subject to cankers is that which is the object of cankers.

Tesaṃ anārammaṇā anāsavā.

无彼等所缘的慧为「无漏慧」，

Ñ: That free from cankers is not their object.

Atthato panesā lokiyalokuttarāva hoti.

此等（有漏慧无漏慧）的意义也是世间出世间慧。

Ñ: This dyad is the same in meaning as the mundane and supramundane.

Āsavasampayuttā sāsavā. Āsavavippayuttā anāsavātiādīsupi eseva nayo.

亦可以同样的说：与漏相应的慧为有漏慧，与漏不相应的慧为无漏慧。

Ñ: The same method applies to the dyads 'subject to cankers and free from cankers, associated with cankers and dissociated from cankers' (Dhs. p. 3), and so on.

Evaṃ sāsavānāsavādivasena duvidhā.

如是以有漏无漏为二种。

Ñ: So it is of two kinds as subject to cankers and free from cankers, and so on.

Visuddhimagga XIV-9

426. Tattha ekavidhakoṭṭhāso uttānatthoyeva.

（一）（一法）这里面的第一种分类的意义是明了的。

Ñ(XIV,9): 1. Herein, the singlefold section is obvious in meaning.

Duvidhakoṭṭhāse lokiyamaggasampayuttā lokiyā.

（二）（二法）于二种分类中：（1）（世间慧、出世间慧）与世间的道相应的慧为「世间慧」，

Ñ: 2. As regards the twofold section, the mundane is that associated with the mundane path

Lokuttaramaggasampayuttā lokuttarāti

与出世间的道相应的慧为「出世间慧」。

Ñ: and the supramundane is that associated with the supramundane path.

evaṃ lokiyalokuttaravasena duvidhā.

如是以世间出世间为二种。

Ñ: So it is of two kinds as mundane and supramundane.

Visuddhimagga XIV-8

Paññāpabhedakathā

四、慧有几种

Ñ(XIV,8): (iv) HOW MANY KINDS OF UNDERSTANDING ARE THERE?

425. Katividhā paññāti dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā.

（一）先以通达诸法自性的相为一种。

Ñ: 1. Firstly, as having the characteristic of penetrating the individual essences of states, it is of one kind.

Lokiyalokuttaravasena duvidhā.

（二）（1）以世间与出世间为二种。

Ñ: 2. As mundane and supramundane it is of two kinds.

Tathā sāsavānāsavādivasena,

（2）同样的以有漏及无漏等，

Ñ: 3. Likewise as subject to cankers and free from cankers, and soon,

nāmarūpavavatthāpanavasena,

（3）以名与色的差别观，

Ñ: 4. As the defining of mentality and of materiality,

somanassupekkhāsahagatavasena,

（4）以喜俱及舍俱，

Ñ: 5. As accompanied by joy or by equanimity,

dassanabhāvanābhūmivasena ca.

（5）以见地及修地为二种。

Ñ: 6. As the planes of seeing and of development.

Tividhā cintāsutabhāvanāmayavasena.

（三）（1）以思、闻、修所成为三种。

Ñ: 7. It is of three kinds as consisting in what is reasoned, consisting in what is learnt (heard), and consisting in development.

Tathā parittamahaggataappamāṇārammaṇavasena,

（2）同样的以小、大、无量的所缘，

Ñ: 8. Likewise as having a limited, exalted, or measureless object,

āyāpāyaupāyakosallavasena,

（3）以（善的）入来，（恶的）离去及方便的善巧，

Ñ: 9. As skill in improvement, detriment, and means,

ajjhattābhinivesādivasena ca.

（4）以内住等为三种。

Ñ: 10. As interpreting the internal, and so on.

Catubbidhā catūsu saccesu ñāṇavasena catupaṭisambhidāvasena cāti.

（四）（1）依于四谛的智为四种。（2）依四无碍解为四种。

Ñ: 11. It is of four kinds as knowledge of the four truths,

12. And as the four discriminations.

Visuddhimagga XIV-7

424. Kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ.

三、什么是慧的相、味、现起、足处

这「慧」以通达诸法的自性为（特）相，以摧破覆蔽诸法自性的痴暗为味（作用），以无痴为现起（现状），因为这样说 「等持（入定）之人而得如实知见」，所以定是（慧的）足处（近因──直接因）。

Ñ(XIV,7): (iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION AND PROXIMATE CAUSE? Understanding has the characteristic of penetrating the individual essences of states. Its function is to abolish the darkness of delusion, which conceals the individual essences of states. It is manifested as non-delusion. Because of the words 'One who is concentrated knows and sees correctly' (A.v,3), its proximate cause is concentration.

Visuddhimagga XIV-6

Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti.

有想与识之处，不一定会有此慧的存在。[PTS 438]

Ñ(XIV,6): However, it is not always to be found where perception and consciousness are. [438]

Yadā pana hoti, tadā avinibbhuttā tehi dhammehi ‘‘ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā’’ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā.

可是有慧存在时，则不和想及识分别，因为它们那样微细难见，实在不得作这样的分别：「这是想，这是识，这是慧」，

Ñ: But when it is, it is not disconnected from those states. And because it cannot be taken as disconnected thus, 'This is perception, this is consciousness, this is understanding', its difference is consequently subtle and hard to see.

Tenāha āyasmā nāgaseno ‘‘dukkaraṃ, mahārāja, bhagavatā kata’’nti.

所以尊者那伽斯那（即那先或龙军）说「大王，世尊曾为难为之事」。

Ñ: Hence the venerable Nāgasena said: 'A difficult thing, O King, has been done by the Blessed One.

Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti?

「尊师那伽斯那，什么是世尊为所难为之事」？

Ñ: —What, venerable Nāgasena, is the difficult thing that has been done by the Blessed One?

‘Dukkaraṃ, mahārāja, bhagavatā kataṃ yaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’’’nti (mi. pa. 2.7.16).

「大王，世尊曾为难为之事，即他对于一所缘而起的非色的心与心所法作这样的分别说：这是触，这是受，这是想，这是思，这是心」。

Ñ: —The difficult thing, O King, done by the Blessed One was the defining of the immaterial states of consciousness and its concomitants, which occur with a single object, and which he declared thus: "This is contact, this is feeling, this is perception, this is volition, this is consciousness" ' (Miln. 87).

Visuddhimagga XIV-5

Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato.

因为想，只知于所缘所表现的青等的行相，所以如天真的小孩所看见的货币。

Ñ(XIV,5): Perception is like the child without discretion seeing the coin, because it apprehends the mere mode of appearance of the object as blue and so on.

Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato.

因为识，既知青等的所缘的行相，亦得通达特相，所以如乡村的人所看见的货币。

Ñ: Consciousness is like the villager seeing the coin, because it apprehends the mode of the object as blue, etc., and because it extends further, reaching the penetration of its characteristics.

Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato.

因为慧，既知青等的所缘的行相及通达特相之后，更能获得道的现前，所以如银行家所看见的货币。

Ñ: Understanding is like the money-changer seeing the coin, because, after apprehending the mode of the object as blue, etc., and extending to the penetration of the characteristics, it extends still further, reaching the manifestation of the path.

Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Idaṃ pajānananti veditabbaṃ.

是故当知和想知及识知的行相有别的各种知，是这里的了知。

Ñ: That is why this act of understanding should be understood as 'knowing in a particular mode separate from the modes of perceiving and cognizing'.

Idaṃ sandhāya hi etaṃ vuttaṃ ‘‘pajānanaṭṭhena paññā’’ti.

有关于此，所以说：「以了知之义为慧」。

Ñ: For that is what the words 'it is understanding in the sense of act of understanding' refer to.

Visuddhimagga XIV-4

Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti na jānāti.

例如一位天真的小孩，一位乡村的人，一位银行家。当三人看见一堆放在柜台上的货币，那天真的小孩，只知道货币的色彩长短方圆，却不知它是人们认为可以利用受用的价值；

Ñ(XIV,4): Suppose there were three people, a child without discretion, a villager, and a money-changer, who saw a heap of coins lying on a money-changer's counter. The child without discretion knows merely that the coins are figured and ornamented, long, square or round; he does not know that they are reckoned as valuable for human use and enjoyment.

Gāmikapuriso cittavicittādibhāvaṃ jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti ca. ‘‘Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro’’ti imaṃ pana vibhāgaṃ na jānāti.

那乡村的人，既知色彩等状，亦知它是人们认为可以利用受用的价值，但不知是真是假及半真半假的差别；

Ñ: And the villager knows that they are figured and ornamented, etc., and that they are reckoned as valuable for human use and enjoyment; but he does not know such distinctions as 'This one is genuine, this is false, this is half-value'.

Heraññiko sabbepi te pakāre jānāti, jānanto ca kahāpaṇaṃ oloketvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena dhārayitvāpi, asukasmiṃ nāma gāme vā nigame vā nagare vā pabbate vā nadītīre vā katotipi, asukācariyena katotipi jānāti,

那银行家，则知一切行相，因为他知道，所以无论看货币的色，闻其敲打之声，嗅其气，尝其味，及以手拿其轻重，都能知道；并且晓得那是在某村某市某城或在某山某河岸及由某某造币师所铸造。

Ñ: The money-changer knows all those kinds, and he does so by looking at the coin, and by listening to the sound of it when struck, and by smelling its smell, tasting its taste, and weighing it in his hand, and he knows that it was made in a certain village or town or city or on a certain mountain or by a certain master.

evaṃsampadamidaṃ veditabbaṃ.

由这个例子当知（想识慧的区别）如是，

Ñ: And this may be understood as an illustration.

Visuddhimagga XIV-3

423. Kenaṭṭhena paññāti pajānanaṭṭhena paññā.

二、什么是慧的语义

以了知之义为慧。

Ñ(XIV,3): (ii) IN WHAT SENSE IS IT UNDERSTANDING? It is understanding (paññā) in the sense of act of understanding (pajānana).

Kimidaṃ pajānanaṃ nāma?

这了知是什么？

Ñ: What is this act of understanding?

Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ.

是和想知及识知的行相有别的各种知。[PTS 437]

Ñ: It is knowing (jānana) in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijānana). [437]

Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve,

即想、识、慧虽然都是以知为性，

Ñ: For though the state of knowing (jānana-bhāva) is equally present in perception (saññā), in consciousness (viññāṇa), and in understanding (paññā),

saññā ‘‘nīlaṃ pītaka’’nti ārammaṇasañjānanamattameva hoti.

可是，想──只能想知所缘「是青是黄」，

Ñ: nevertheless perception is only the mere perceiving of an object as, say, 'blue' or 'yellow';

‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti.

不可能通达「是无常是苦是无我」的特相；

Ñ: it cannot bring about the penetration of its characteristics as impermanent, painful, and not-self.

Viññāṇaṃ ‘‘nīlaṃ pītaka’’nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti.

识──既知所缘「是青是黄」，亦得通达特相，

Ñ: Consciousness knows the objects as blue or yellow, and it brings about the penetration of its characteristics,

Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti.

但不可能努力获得道的现前；

Ñ: but it cannot bring about, by endeavouring, the manifestation of the [supramundane] path.

Paññā vuttanayavasena ārammaṇañca jānāti,

慧──则既知前述的（青黄等）所缘，

Ñ: Understanding knows the object in the way already stated,

lakkhaṇapaṭivedhañca pāpeti,

亦得通达特相，

Ñ: it brings about the penetration of the characteristics,

ussakkitvā maggapātubhāvañca pāpeti.

并能努力获得道的现前。

Ñ: and it brings about, by endeavouring, the manifestation of the path.

Visuddhimagga XIV-2

422. Tatridaṃ vissajjanaṃ, kā paññāti paññā bahuvidhā nānappakārā. Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā.

解答如下：

一、什么是慧

慧有多种多样。如果一开头便去说明 一切来作详细的解答，不但不能达到其说明的目的，反使更陷于混乱。为了这种关系，所以我在这里只说「与善心相应的观智」为慧。

Ñ(XIV,2): Here are the answers:

(i) WHAT IS UNDERSTANDING? Understanding (paññā) is of many sorts and has various aspects. An answer that attempted to explain it all would accomplish neither its intention nor its purpose, and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, which is understanding consisting in insight knowledge associated with profitable consciousness.

Visuddhimagga XIV-1

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimaggo

PART III – UNDERSTANDING (Paññā)

14. Khandhaniddeso

[PTS 436] 第十四 说蕴品

CHAPTER XIV - THE AGGREGATES

Paññākathā

慧的总说

[A. UNDERSTANDING]

421. Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayanti ettha cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti.

现在，这比丘，进一层的完满了修定，并由神通而证得了（定的）功德，既已修习完成在解释

有慧人住戒

修习心与慧

的偈颂中于「心」的名目 之下的定的一切行相，

Ñ(XIV,1): [436] Now concentration was described under the heading of consciousness in the stanza:

'When a wise man, established well in virtue,

Develops consciousness and understanding' (Ch. I, §1).

And that has been developed in all its aspects by the bhikkhu who is thus possessed of the more advanced development of concentration that has acquired with direct-knowledge the benefits [described in Chs. XII and XIII].

Tadanantarā pana paññā bhāvetabbā.

此后即应修慧。

Ñ: But understanding comes next.

Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ.

然而那「慧」（在偈中）却说得这样简单，认识尚且不易，何况修习？

Ñ: And that has still to be developed. Now that is not easy, firstly even to know about, let alone to develop, when it is taught very briefly.

Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.

是故为了详示修法，先提出这些问题：

Ñ: In order, therefore, to deal with the detailed method of its development there is the following set of questions:

Kā paññā,

一、什么是慧？

Ñ: (i) What is understanding?

kenaṭṭhena paññā,

二、什么是慧的语义？

Ñ: (ii) In what sense is it understanding?

kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni,

三、什么是慧的相、味、现起、足处？

Ñ: (iii) What are its characteristic, function, manifestation, and proximate cause?

katividhā paññā,

四、慧有几种？

Ñ: (iv) How many kinds of understanding are there?

kathaṃ bhāvetabbā,

五、当如何修习？

Ñ: (v) How is developed?

paññābhāvanāya ko ānisaṃsoti?

六、什么是修慧的功德？

Ñ: (vi) What are the benefits of developing understanding?

Visuddhimagga XIII-129

Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ,

在这里，关于说内所缘及外所缘，

Ñ(XIII,129): And when [the knowledge] described here both as 'having an internal object' and 'having an external object'

taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti.

当有时知内有时知外之时，亦说是「内外所缘」。

Ñ: knows [these objects] now internally and now externally, it is then said that it has an internal-external object as well.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Abhiññāniddeso nāma

Terasamo paricchedo.

※为善人所喜悦而造的清净道论，完成了第十三品，定名为神通的解释。

Ñ: The thirteenth chapter concluding 'The Description of Direct-knowledge' in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XIII-128

420. Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati.

（七）随业趣智的所缘

随业趣智是依于小、大、过去、内及外所缘的五所缘而进行的。

Ñ(XIII,128): (7) Knowledge of faring according to deeds occurs with respect to five kinds of object, that is to say, as having a limited or exalted, a past, and an internal or external object.

Kathaṃ?

怎样呢？

Ñ: How?

Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti.

（1）那随业趣智知道欲界的业时，是它的「小所缘」。[PTS 435]

Ñ: At the time of knowing sense-sphere kamma (deeds) it has a limited object. [435]

Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ.

（2）知道色界及无色界的业时，是它的「大所缘」。

Ñ: At the time of knowing fine-material-sphere or immaterial-sphere kamma it has an exalted object.

Atītameva jānātīti atītārammaṇaṃ.

（3）知道过去时，是它的「过去所缘」。

Ñ: Since it knows only what is past it has a past object.

Attano kammaṃ jānanakāle ajjhattārammaṇaṃ.

（4）知道自己的业时，是它的「内所缘」。

Ñ: At the time of knowing one's own kamma it has an internal object.

Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti.

（5）知道他人的业时是它的「外所缘」。

Ñ: At the time of knowing another's kamma it has an external object.

Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā.

如是当知随业趣智的进行是依于五所缘的。

Ñ: This is how the knowledge of faring according to deeds should be understood to occur with respect to the five kinds of object.